Thesis (M.A.)--University of Wisconsin--Madison, 1961. / Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 221-230).

Texte remanié de: Dissertation--Fachbereich 04 Geschichts- und kulturwissenschaften--Giessen--Justus-Liebig-universität, 1999. / MISK = Mitteilungen zur Sozial- und Kulturgeschichte der islamischen Welt. Bibliogr. p. 395-426.

Through an examination of the life and writings of the Egyptian Islamist Sayyid Qutb (1906-1966), this dissertation seeks to determine the conceptual bases of the Islamic movement in twentieth-century Egypt. It is argued that the central factor in the rise of islamically-oriented opposition to the elite order has been the gradual emergence in Egypt of the distinctively modern form of the nation-state. Specifically, the processes of Egyptian State formation are seen as responsible not only for the creation of conditions conducive to oppositional Islamism, but for engendering notions of national community and historical transformation which, through the processes of discursive transmutation, have provided the core of political sentiment undergirding this particular form of dissent.

No description available.

This study examines the relationship of Sir Sayyid Ahmad $ underline{ rm Kh}$an with the Indian $ sp{ rm c}$ulama'. As part of his reform movement, and in particular through his journal Tahzibu'l-Akhlaq, Sir Sayyid launched a severe attack on the $ sp{ rm c}$ulama'. He held the $ sp{ rm c}$ulama' directly responsible for leading the community to the verge of disintegration. For their part, the $ sp{ rm c}$ulama' thinspace's opposition to Sir Sayyid seems to have been inspired not so much by the theological ideas of Sir Sayyid as by the $ sp{ rm c}$ulama' thinspace's perception that Sir Sayyid's ideas, criticism and his reform movement in general were a challenge to their position and role in society. / The $ sp{ rm c}$ulama' thinspace's opposition was venomous but, for a variety of reasons, it did not prove strong enough to deal a mortal blow to the reform movement of Sir Sayyid.

No description available.

This thesis is an attempt to analyze Sayyid Qutb's approach to Qur'an exegesis in his Fi Zilal al-Qur'an. It compares the earlier with the later revised editions of the exegesis as it studies change in his thought and Weltanschauung. Qutb believed that the sacred text was a book of guidance and inspiration with immediate relevance to contemporary issues and challenges, giving direction to practical affairs as though it had been revealed specifically for today's problems. It is suggested that social, political, economic, and psychological factors contributed to his interpretation and revision. The thesis explores the degree of the revision made as well as its significance, with special reference to the case of zakat (alms) and riba (usury)-related verses in particular. Although the fundamental stance is basically consistent, i.e. that Islam is a distinct, divinely-ordained system for all aspects of life, it shows that Qutb tended to draw sharp distinctions between those who strove for the establishment of God's law in the world, and those who opposed them. Thus, in his exegetical endeavour, he became inevitably influenced by his socio-political background, and his exegesis was different from other contemporary ones, because it expressed the views of an activist advocate of social, political and religious reform, even though his thought was at times vague and idealistic.

This thesis examines modern interpretation of historical narrative in the Qur'an, taking as an example Sayyid Qut&dotbelow;b's exegesis of the stories of 'Ad and Thamud in his tafsir, Fi Z&dotbelow;ilal al-Qur'an. This is accomplished by surveying of 'Ad and Thamud prior to Qut&dotbelow;b to show how great the shift of interpretation is between classical and modern exegetes. Furthermore, close reading of Fi Z&dotbelow;ilal al-Qur'an is made in order to trace the significance of the two tales for Qut&dotbelow;b, as Qut&dotbelow;b's interpretation is not only a response to his predecessors but also to his contemporary milieu; which featured political, ideological and religious conflict. His experiences with the latter are reflected in his interpretation which follows the pattern of jahiliyah versus Islam, 'Ad versus Hud, and Thamud versus S&dotbelow;alih&dotbelow;. Hud and S&dotbelow;alih&dotbelow;, as prophets and callers to the truth, represent Qut&dotbelow;b himself, whereas 'Ad and Thamud, as challengers and evildoers, stand for his enemies; the West, its materialistic tendencies and the Egyptian government. In commenting on the Z&dotbelow;ilal's hermeneutic, we will examine its systematization of the surahs and verses which contain these two tales as well as analyze Qut&dotbelow;b's argumentation, historical consciousness, hermeneutic, and personal judgement.

This thesis studies in a comparative framework the impact of colonial experience on the religious and social thought of two modernists, Ahmad Kh an of India and Ahmad Hassan of Indonesia. At the religious level, both modernists were much concerned with the purification of Islam. They called upon the Muslims to return to the Qur' an and hadith, abandon taqlid and to undertake ijtihad. Ahmad Kh an, influenced by the natural sciences and rationalism of the West, was also inclined to interpret Islam in a naturalistic and rational manner. Ahmad Hassan, on the other hand, was very much preoccupied with the purification of Islam and the return to the Qur' an and hadith, and was little influenced by the Western impact through colonialism. At the social level, both modernists considered education to be the essential means to social betterment. But whereas Ahmad Kh an also believed in cooperation with the British, Ahmad Hassan was opposed to the Dutch. / This study concludes by showing that, given the Western colonial experience, Ahmad Kh an's socio-religious thought was rational, realistic, liberal and dynamic. While Ahmad Hassan too lived in a colonial society, his socio-religious thought was puritanical, defensive and ideological.

Thesis (Ph.D.)--University of Melbourne, Melbourne Institute of Asian Languages and Societies, Faculty of Arts, 2002. / Typescript (photocopy). Includes bibliographical references (leaves 463-491).